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First Word Remain a Prisoner of European Museums” Something: in Response, Other Former Colonial (Saar and Savoy 2018: 1)

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First Word Remain a Prisoner of European Museums” Something: in Response, Other Former Colonial (Saar and Savoy 2018: 1) 3 “[E]thno-symbolists consider the cultural elements Brandi, Cesare. 2001. Théorie de la restauration. Paris: Parzinger, Hermann. 2016. “Remodeling Shared of symbol, myth, memory, value, ritual and tradition INP. Centre des monuments historiques. Heritage and Collections Access: The Museum Island to be crucial to an analysis of ethnicity, nations and Constellation and Humboldt Forum Project in Berlin.” Clifford. James. 2007. "Quai Branly in Process." October nationalisms” (Smith (2009: 25). In Bernice L. Murphy (ed.), Museums, Ethics and Cultu- 4 https://www.lexpress.fr/actualite/monde/ 120 (Spring): 3–23. ral Heritage. London: Routledge and ICOM. afrique/felwine-sarr-le-poids-de-l-impense-colo- ICOM. 1979. "Etude, réalisée par l’ICOM, relative aux nial_2058754.html Sarr, Felwine, et Bénédicte Savoy. 2018. Rapport sur principes, conditions et moyens de la restitution ou du 2 Bénédicte Savoy organized a symposium with this la restitution du patrimoine culturel. Vers une nouvelle retour des biens culturels en vue de la reconstitution des title at the Collège de France on June 21, 2018. See “Du éthique relationnelle. Paris: Minstère de la Culture. droit des objets (à disposer d’eux-mêmes?),” https:// patrimoines dispersés." Museums 31 (1): 62–66. www.college-de-france.fr/site/benedicte-savoy/sympo- Smith, Anthony. 2009. Ethno-symbolism and Nationa- Mairesse, Francois. 2000. “La belle histoire, aux origines sium-2017-2018.htm. lism: A Cultural Approach. New York: Routledge. de la nouvelle muséologie.” In André Desvallées (ed.), References cited L’écomusée: Rêve ou réalité, special issue of Publics et Thomas, Nicholas. 2016. The Return of Curiosity: What Babelon, J.-P., et Chastel, André. 1994. La notion de Musées 17–18: 42. Museums Are Good for in the 21st Century. London: Reaction Books. patrimoine. Paris: Editions Liana Levi. Ndiaye, Malick (ed.). 2007. Réinventer les musées. Paris: Africultures. first word remain a prisoner of European Museums” something: in response, other former colonial (Saar and Savoy 2018: 1). powers have revived and intensified their own Macron’s grand gesture was not simply a discussions about what to do with the African matter of objects. In the official advisory report heritage objects in their national museums. prepared at his request after this declaration, The possibility of restitution, previously a sub- Felwine Sarr and Bénédicte Savoy noted that ject more theoretical than practical, has begun the French president’s proclamation “was in- to look like it might become a fait accompli. In- scribed within a much more general approach creasingly the issue is not whether historically Restitution and the Logic of the toward the emancipation of memory”—by significant objects of African heritage should Postcolonial Nation-State which they meant that it was part of a broader be returned, but rather when, how, and under effort to come to terms with France’s past as an what conditions. John Warne Monroe imperial power (Sarr and Savoy 2018: 1). Since At the same time, however, archival decolonization, metropolitan French political evidence reveals a telling mixture of conti- It is no accident that so many accounts life has been marked by a strong tendency to nuity and discontinuity that is important to of the dramatic new turn restitution policy minimize the violence and grotesque inequity acknowledge if we are going to understand the has taken in Europe begin with a mention of nineteenth and twentieth century imperial- full ramifications of this incipient new phase in of French president Emmanuel Macron’s ism. As recently as 2005, the French National the lives of certain historically significant Af- now-famous November 28, 2017, remarks in Assembly overwhelmingly supported a law rican objects held for the time being in French Ouagadougou, where he called for “the tempo- mandating that school curricula “recognize and other national collections. When these rary or definitive restitution of African cultural in particular the positive role of the French objects return, they will function in a context heritage to Africa.” Like the Tennis Court Oath presence overseas” (Price 2007: 41). When it dramatically changed by the postcolonial of 1789, this was a rhetorical gesture self-con- comes to the presentation of objects in French emergence of the nation-state as the primary sciously made for History with a capital H: in national museums, as Sally Price has incisively unit of political organization in Africa. As one single statement, Macron drew a sharp observed, this reluctance to face the colonial such, they will afford scholars opportunities to line between the Old Regime of cultural policy past in all its brutal specificity has promoted pose new questions and reassess old paradigms and the new. As recently as August 2016, a mixture of universalizing aestheticism and of interpretation. the French state had steadfastly resisted calls cultural contextualization that censors the Surprisingly enough, this is not the first from the Republic of Benin to return objects facts of colonial domination in order to evoke time the French government has taken plundered during the Second Franco-Daho- a “1950s-style ethnographic present” (Price measures to ensure that a number of African mean war (1892–1894); a bit more than a year 2007: 174.) Macron’s stance is very different. objects deemed culturally important remain later, the Elysée Palace Twitter feed reinforced Rather than obscuring the realities of conquest on the continent. As early as 1921, administra- Macron’s statements with the triumphant dec- in a haze of ahistorical primitivist fantasy, tors in Dakar, capital of the colonial federation laration that “African heritage can no longer he has explicitly called colonization “a crime of French West Africa (Afrique Occidentale against humanity, a true example of barba- Française, AOF), began discussing the pos- rism.” Where his predecessors congratulated sibility of creating a museum in the city that John Warne Monroe is a historian of themselves for imagining France’s interactions would house a mixture of ethnographic objects modern Europe at Iowa State University. with its former colonies as a “dialogue” among and natural-historical specimens. These early He examines the places where the borders equals, Macron has instead proposed to take conversations took place in the context of a of “Europe” become porous: moments of France down a peg by “earnestly apologizing to broader shift in French colonial governance. In cultural contact and commercial exchange those toward whom we have committed these the face of growing unrest, as it became clear that force us to question what this thing “the acts” (Sarr and Savoy 2018: 2). among Africans that their military service in West” is and how it has come to be defined. Macron is clearly aiming for a self-conscious World War I would not be rewarded with new His current research focuses on France and break with the past, an effort to establish rights, a number of colonial administrators its African colonies between about 1880 and French national identity on terms better suited were drawn to what historian Raoul Girardet 1940; his book based on this work, Metro- to the present reality of a globalized world— (2005: 268) describes as “colonial humanism,” politan Fetish: African Sculpture and the though it is true that he has remained oddly an ideological conception of empire that, even Imperial French Invention of Primitive Art, silent about the heritage of far-flung territo- as it privileged the epistemological position of was published in September 2019. jmonroe@ ries still under French control, such as New the West, viewed the cultural difference of the iastate.edu Caledonia. Inconsistent as it may have been, colonized as a form of richness to be under- Macron’s declaration seems to have triggered stood in ethnographic terms, rather than a 6 african arts AUTUMN 2019 VOL. 52, NO. 3 Downloaded from| http://www.mitpressjournals.org/doi/pdf/10.1162/afar_a_00474 by guest on 02 October 2021 “barbarism” to be eradicated. As Gary Wilder served an essential function in the protection African community in which it resided. At the has argued, this ideology exerted a strong of heritage: climax of Leiris’s famous, searing account of influence on colonial governance in interwar the taking of a boli figure from the village of AOF, where it took the form of an administra- Colonization has provoked a rapid evolution of Dyabougou, for instance, he and his colleague tive policy that sought to extend aspects of the native society; it is unacceptable to allow native Eric Lutten gave the local chief 20 francs in works that embody a whole era of humanity to emergent European welfare state to the federa- exchange for the object. The chief handed back perish without making an effort to collect and tion with the intention of promoting economic conserve them.1 the money, but the two Frenchmen refused to development while simultaneously maintain- accept it (Leiris 1996: 195). ing social stability. Although assertions of Despite this grand rhetoric, from 1933 to Ironically, the growing tendency of Euro- potential—if always deferred—equality played 1936, there was no progress at all toward the pean visitors to buy objects from Africans is an important ideological role in this context, creation of a museum in Dakar. Then, on July what seems to have generated the political the goal was not to make colonized Africans 21, 1936, Governor-General Brévié wrote to will necessary to make Charton’s plan a reality full-fledged citizens, but instead to manage the Ministry of Colonies in Paris expressing three years after he proposed it. Correspon- them with a paternalistic regime based on “an his desire to establish a museum and archive dence scattered across archives in Paris, ethnological understanding of indigenous service “as soon as possible,” despite the Aix-en-Provence, and Dakar provides some society as a distinct, organic, and dynamic project’s having been “delayed by financial evidence to explain this sudden overcoming of totality” (Wilder 2005: 76).
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